ROPANA HEALING IN HUMAN LIVES IN VEDIC WAY OF LIFE
“Let all people be happy”
This is the basis of the famous slogan: “The world is one family” (Vasudeva
Kodambakkam)
These indicate the large heartedness and width of our vision. Human Right
to happiness The natural desire of all human beings is to be happy at every
stage and in every aspect of life. It is a natural human right, for without
happiness life becomes meaningless. Therefore, the right of every
individual to happiness has been recognized in the Bharatiya culture since
ancient times. This being the most important and comprehensive human right,
it includes every kind of right, the fulfilment of which leads to
happiness. An individual has the capacity to fulfil his desires by his
efforts and thereby secure happiness for himself, for members of his family
and for fellow human beings. However, no-fulfilment of desires ‘causes
unhappiness
to an individual. He can also cause unhappiness to himself and to his
fellow human beings by his mistakes and misdeeds. The hard fact is that
life is a mixture of both of happiness and
sorrow or misery.
“Dharma” was evolved to secure the right to happiness for all without any
exception. The idea, that for the food or happiness of greater number,
unhappiness or misery could be
inflicted on a smaller number was never accepted in Bharateeya culture and
civilization. Instead, the “right to happiness” of every human being was
laid down as an ideal.
This was incorporated in the following most ancient prayer.
SARVAPI SAKINA: SANTHU SARVE SANTHUM NIRAMAYA/
SARVAM BHADRANI PASYANTU MAA KACHID DUKKA BAGBHVETH//
“Let all be happy, Let all be free from diseases, Let all see auspicious
things, Let no body suffer from grief.”
“Rajadharma”, the constitutional law of ancient Bharat emphatically
declared the right to happiness of all individuals and the duty of the
King. [Ruler] to protect that right. The said
verse reads: -In the happiness of citizens, lies the King’s happiness. In
their welfare, his welfare; whatever is in the interest of his people, the
king shall consider as good.” Right to equality is perhaps the most
valuable right without which happiness is impossible. Unjust discrimination
always results in misery and unhappiness to those discriminated against.
The Vedas, which constituted the primordial source of Dharma declared a
character of equality in the Vedas. It is worth quoting.
AJYESHTASO AKANISHTASA: ITHE/
SUMBRATHASO VAAVADHU: SOWBHAGAAYA://
No one is superior (ajyestasa) or inferior (akanishrasa). All are brothers
(ete bharataraha). All should strive for the interests of ail and should
progress collectively. Oh human beings, all of you should Live together
with mutual cooperation, Converse with each other in a friendly manner,
Acquire knowledge and have common ideals of life. All your prayer and
desires be similar and for common good All your get-together be without
separatist feeling All of you be united in thought, word and deed. Lest
there oneness in your resolutions, hearts and minds. Let the strength to
live with mutual cooperation be firm in you all. (Rigveda, Mandala 10,
Sukha 191, Mantra 4) Atharvanaveda – Samajnana Sukta
All have equal rights in articles of food and water. The yake of
the chariot of life is placed equally on the shoulders of all. All should
live together with harmony supporting one another like the spokes of a
wheel of the chariot connecting* its rim and hub. *It is equally
interesting to refer to the contents of article I and article 7 of the
universal declaration of human rights. They read: All human beings are born
free and equal in dignity and rights. They are endowed with reasons and
conscience and should act towards one another in a spirit of brotherhood.
All are equal before law and are entitled without any discrimination to
equal protection of the law. All are entitled to equal protection against
any discrimination in violation of this discrimination and against any
incitement to such discrimination. This declaration, made in 1948, is
similar to the declaration of equality made in Rigveda from time
immemorial. Duty of State to give Equal protection. After the establishment
of the state the obligation to protect the right to equality was cast on
the rulers. It was made a part of the rules of Rajadharma, the
constitutional law.
Just as the mother earth gives equal support to all the living beings,
a king should give support to all without any discrimination (Manu IX-31).
Mahabharata declared that acquisition of knowledge and its dissemination to
the next generation was one of the
four pious obligations of an individual. This aspect was highlighted by the
supreme court in Mohini Jain’s case (A.I.R 1992 S.C 1858 at 1866). Holding
that the right to education
must be regarded as a fundamental right, it said*: Indian civilization
recognizes education as one of the pious obligations of human society. To
establish and administer educational institutions is considered a religious
and charitable object. Education in India has never been a commodity for
sale”. (Paraa – 18) Again in the case of Unnikrishnan (A.I.R. 1993 S*.C.
2178), the supreme court referred to the importance of education as
emphasized in the Neethi Satakam by bhartruhari and held that the right to
education is therefore
part of the fundamental rights under article 21 of the constitution of
India.
The said verse of Bhartruhari which is referred to in the judgment of
the supreme court while coming to the conclusion that right to education
is a fundamental right, reads as
follows:
“Education is a special attribute of man which is latent in him.
Education secures wealth, fame and happiness.
Education is the teacher of the teacher.
Education is the real friend when one goes abroad.
Education is god incarnate.
Education is honoured by the state and not money/wealth.
A man without education is equal to an animal.”
The real meaning of the verse is that as every individual has the right to
live as human beings and not as an animal, the right to education is a
basic human right of every individual. Right to practice any Religion
Whether to believe in the existence of god or not, is another matter in
respect of which there was absolute freedom for every individual. Whatever
that may be, those who believed in god, had the liberty to believe in any
god by any name and to follow any religion of their choice and to adopt any
method of worship. Though basically every one among Hindus believed that
god is one, on account of the aforesaid liberal approach, several names are
given to god, according to the desires and choice of individuals and their
need, such as god for protection, goddess of knowledge, goddess of Shakti
(Strength), goddess of wealth, god of removal of obstacles, god of nature
in the form of elements, god in the form of air, water, earth, light and
tree etc, as a result, the number of gods swelled, but without disturbing
the belief that god is one. This probably is the mark of distinction of
Hindus culture and civilization in the whole world. This broad outlook is
found expressed in the following popular verse:
Just as the rain water coming down to the earth from the sky reaches the
same ocean, obeisance to God may be in any name, but the destination is the
same, by whatever name
God is called*.* Special Rights of Women Undoubtedly the right to equality
and all other human rights are all applicable to men and women equally.
However, the ancient Bharatiya thinkers considered that having due regard
to the special attributes of womanhood, they require special protection,
for it is indisputable that women are vulnerable to attack by men with evil
propensities. It is a matter of common knowledge that offences against
women by men have been a problem throughout human history and not
vice-versa. Even at present, when we boast of modern civilization and
scientific advancement, the rate of offences against women are on the
increase every year. Men behave inhuman against women. In particular sexual
assault against women which is most heinous which ruins the whole life of a
woman, is indulged in by many men who are nothing but demons in human form.
The law enforcing agencies such as the police and the courts come into the
picture only after a woman suffers an irreparable injury and consequently,
they are not adequate to protect the rights of women. A person who regards
every woman other than his wife as equal to his own mother, who regards
wealth, which belongs to another as equal to a cloud of earth and who
regards every other individual, as his own-self, is an educated man in the
real sense of the term. This value appears to have been created and
cultivated assiduously as an antidote to sexual propensity of man, for,
once the value that every woman is mother is ingrained in the the heart of
an individual, sinful thoughts of committing any offence against women get
destroyed. There can be no doubt that inculcating of such a value is
greatest safety against
sexual propensity of man. The creation and maintaining of this value is
really the most valuable contribution of Indian thinkers to humanity. Apart
from creating the value of respect for womanhood, there have been special
provisions for protecting several human rights of women, in view of the
disabilities and vulnerability of women to attack by men. Rules of dharma
created an obligation on the part of the male members of a family to afford
protection to every woman at every age and stage to provide further, under
Raja Dharma it was the duty of the state to provide protection to women.
The rule of Dharma which made it the duty of male members of the family to
afford protection to women reads:
Father protects the girl during her childhood, the husband protects her
after marriage and her sons protect her in old age. At no stage a women
should be left free (Manu IX-3)
i. Expectation to women’s property from law of adverse possession: The
provisions of ancient Indian law regarding perfecting title to an immovable
property by adverse possession was very strict, but was made inapplicable
in respect of property belonging to women, state and temple. No plea of
adverse possession is tenable in respect of property belonging to women,
state and temple (Katyayana. 330) ii. Death sentence for the Rape of Women
in Custody: Capital sentence should be imposed for offence of rape
committed against a woman arrested by an officer of the state (Kautilya’s
Arthashastra; p.256) iii. Protection to girls carried away by force: If a
damsel has been abducted and not given in marriage in accordance with law,
she may lawfully be given to another man. She is as chaste as maiden
(Vasishta, p.72-73, Dharma kosha, p.1021) KR IRS 171022
On Mon, 17 Oct 2022 at 08:49, Rangarajan T.N.C. <[email protected]>
wrote:
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> https://www.google.co.in/books/edition/You_the_Healer/-e5fyvbWc9YC?hl=en&gbpv=1&printsec=frontcover
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